大方廣佛華嚴經隨疏演義鈔 36.20

36.20

疏「第五對二利體用無礙」者，此有兩重無礙：一體用無礙、二「二利無礙」下雙牒釋。言「心不亂是體」者，全用根起三句，以對境起中後二句作義，則根起三句為體亦為自利。謂於眼起定心不亂，說眼無生無有起、性空寂滅無所作。而言「不礙現於廣境」者，即取前示現色性不思議，諸天世人莫能知為廣境，亦全用此二句為利他。疏「良以」下，以體用無二釋二利無礙。然上疏但約眼色根境以為體，例後五根境，可知。

Regarding the Commentary's statement, 'The fifth pair: non-obstruction of essence and function in the two benefits': this contains two levels of non-obstruction: first, the non-obstruction of essence and function; second, from 'non-obstruction of the two benefits' onward, taking up both and explaining them. The statement that 'the mind being undistracted is the essence' takes the three lines of arising in the sense organ in their entirety to construct the meaning in correlation with the latter two lines of arising in the sense object; thus the three lines of arising in the sense organ are the essence and also self-benefit. This refers to: 'arising from samādhi in the eye with a mind undistracted, / saying that the eye is unproduced and has no arising, / its nature is empty, quiescent, and without activity.' And as for the statement 'not obstructing manifestation in the broad realm', this takes the previous lines 'manifesting the nature of visible form as inconceivable, / such that gods and worldly people cannot know it' as the broad realm, and also takes these two lines in their entirety as benefiting others. From the Commentary's 'Truly because' onward, it explains the non-obstruction of the two benefits by means of essence and function being non-dual. However, the Commentary above only takes the sense organ and sense object of eye and visible form as essence; by analogy with the remaining five sense organs and sense objects, it can be understood.